瑜伽師地論略纂 14.48

14.48

論云「又諸色根當知由二流而得流轉」者，此對本性等流流。其內根何故非變易等流流？以觸打時有變壞故，此中不說亦得言論。　「問：異熟何非長養流？答：由有長養相續能攝能持異熟等流流故，現有增長」等者，以長養流資養異熟流，別有長養流，長養流非即異熟也。《俱舍》云：如外郭防衛內城。若非根所攝色，當知具三種流，謂異熟、長養、等流流，即變異等流也，亦有本性等流。此中總言應云內扶根塵具異熟、長養，其外塵唯具本性流，無異熟、長養，以非內身故，合如此說。此中總言諸心、心所有等流、異熟生流及第二相增盛長養流，前文色是處寬長養，非心故。

The treatise says: "Furthermore, it should be known that the corporeal faculties transmigrate by means of two flows." This is contrasted with the flow of uniform continuation of natural essence. Why are the internal faculties not the flow of uniform continuation of change? Because when struck or touched they undergo change and deterioration, although not mentioned here, this can also be discussed. "Question: Why is retribution not the nourishing flow? Answer: Because the continuity of nourishment is able to hold and maintain the flow of uniform continuation of retribution, there is present increase," and so forth. Because the nourishing flow nurtures the retribution flow, there is separately a nourishing flow; the nourishing flow is not identical to retribution. The Kośa says: "Like the outer ramparts defending the inner city." If it is form not subsumed under the faculties, it should be known that it possesses three kinds of flows: namely, retribution, nourishment, and the flow of uniform continuation—that is, the changing uniform continuation; it also has natural uniform continuation. In summarizing this here, one should say that the internal sense objects supporting the faculties possess retribution and nourishment, whereas external sense objects possess only natural flow, lacking retribution and nourishment because they are not the internal body; it should be stated together in this way. Here it is generally stated that all minds and mental factors have the flow of uniform continuation, the retribution-born flow, and the second, the increasingly flourishing nourishing flow; the form in the previous text is the nourishing of widespread location, not of the mind.